awaye from the beâ—â—tie and comelynes of the open coÌ„munâ— assemble Therfore this lawe was chefely priÌ„cipally gyueÌ„ to weake men of grosse mynd to the entent that by outward reste of the body they shold learne to haue theyr mynd also idle at reste froÌ„ all troublouse affections desyres that is to wyte froÌ„ hatred from wrath froÌ„ ambition desyre of honoure or promotioÌ„ from all fleshely lust such other carnal affectioÌ„s They therfore that dyd so reste on the sabbot dayes y they spende those dayes eyther in slepe or in tryflyng tales or in sluggeshnes or idlenes they dyd in no wyse obserue fulfyll this commaundement for as much as they dyd not that thynge for whose cause this precept was gyuen And therfore the lawe speketh thus Remembre thou that thou do sanctifie the daye of reste for to sanctifie is to spende in holy workes and not to prophane or pollute it with any operations vnsemely or vnmete for god DIS Why was the .vii. day appoynted to this MAG The lawe it selfe hathe expressed the cause sayng Sabbatum ☞ The seuenth day is the sabbote of thy lorde god Now sabbaton in the Hebrue tonge is as much to say as reste This same thing was more playnly spoken in the .xxxi. chapitour of Erodi In syx dayes the lorde made heuen earth and in the .vii. day he ceased or rested froÌ„ al worke Do not here imagine a frame or buyldynge wrought and fynished with the labour of .vi. dayes and than the mayster workman beyng wery on the syxte daye to haue recreated refreshed hymselfe of his werynes in the seuenth day with rest and idlenes The entent of the whole boke of Genesis The whole mysticall scripture of Genesis entendeth this that the Iewes sholde remembre that this world was created made of god not to th ende that we shold reste in those thynges which are of this worlde but that we by the thynges created hauyng knowledge of the creator maker shold according to his exaumple reste from the loue of visyble thynges by faythe and innocencie of lyfe whiche is the true peace and reste of the mynd make haste vnto that eternall reste Thou hearest here after a certayne maner thre sondrie sabbots Thre manâ—â— sabbotes The fyrst was the sabbote of god alone without vs. The secounde sabbote is owers by his beneficence and goodnes but vnperfyte here in this lyfe The thyrde sabbote is perfyte in the worlde to come Besydes this he wold that the vnkynde and forgetfull people sholde haue in remembrauÌ„ce the mercy of god by which they had ben delyuered from the most harde and cruel seruitude of Pharao which figure doth also teache vs that we sholde haue in memorie that we haue ben redemed by the bloud of the vnspotted lambe from the most fowle tyrannye of the dyuell lest thorow vnkyndnes we doo fall agayn into greater bondage and thraldome DIS you sayd ones that the lawe of Moses as concernyng ceremonies was abrogated and taken awaye But this commaundement for the most parte semeth to appertayne to the kynd or sorte of ceremonies MAG I sayd that certayne ceremonies were abrogated but not all for it is not abrogated to pray vnto god knelyng on our knees neyther is fastyng nor sermons abrogated I sayd that certayne were chaunged and applyed to the euangelical holynes and honouryng of god of whiche sorte is the obseruation and kepynge of the sabbote daye why the .vii. daye was chaunged into the .viii. daye DIS Why than is the .vii. day tourned to vs into the .viii. daye MAG Uerily it is credible that it was done by the auctorite of the Apostles The day was chaunged leste if we hadde agreed with the Iewes in this poynte we myghte seme to agree with them in the residue also lykewyse Chrysostome as Chrysostome and yet not he alone doth with meruaylous dilygence and affection feare awaye christen men from fastyng vpon the same dayes on whiâ—h the Iewes dyd communely customably fast DIS Than was not the .vii. daye without greate skylle for greate consideration chaunged into the .viii. why more in to the .viii. day than into the .x. or .xii. or any other daye day rayther than into the .x. or into the xii day MAG Thou sayest very wel For god after a certayne maner hathe twyse created or made the worlde and man in it for fyrste he created it of nought doutlesse by his sonne God after a certayne maner hath made the world twyse Secondarily by the same sonne beynge incarnate he restored that which was perysshed and forlorne There he is sayde to haue rested from the worke of creation Here Christe restynge from the workes of dispensation whyles he resteth with his body in the graue he dothe as it were abrogate and put away the iudaicall obseruyng of the sabbote day and whyles he rysethe agayne immortall early in the breake of the .viii. day he coÌ„mended to vs the euangelicall sabbote And therfore is this day called dies dominicus .i. the day of the lorde and in it dothe the quyere in the churche synge ☞ Hic dies quem fecit dominus id est Psal. C.xvii This is the day whiche the lorde hath made and it is called Dies Pasche .i. the daye of passynge ouer by the verye name puttynge vs in remembraunce of the olde figure Exodi â—ii ☞ The Iewes after that they hadde ben refreshed and fedde with a lambe they passed ouer the rede see We beyng refreshed and wedde with the bloude of Christ do go to the heuenly lande Exodi xii The bloude of a lambe spryncled on the sydes of the dore saued them from the destroynge aungell the bloude of Christ hath delyuered vs from the tyrannye of synne DIS These thynges forsothe done meruaylously well agree to gether in euerye poynte But is it ynough if a man do worshyppe and honoure god on the sondayes MAG To godly meÌ„ euery daye is sondaye and after what maner To those that are veryly vertuous and godly euery day is sonday or the lordes daye not for that he dothe alwayes abstayne from outwarde laboures or workes but for that he dothe euery day as ofte as he hath oportunite oftentymes lyfte vp his mynde towardes god stirrynge vp faythe prouokynge charite kendlynge hope praysynge hym with hymnes desyryng some holsome thyng of hym gyuenge thankes to hym for all thynges But lykewyse as it is a poynt of godlynes to practise this thynge dayly so is it an exceding greate and an horrible offence not to do it on the sondayes whan the institution and ordinaunce of Christe and of the apostles and the commune assemble and comynge to gether of the christen people besydes this to holy redyng the prechyng of the worde of god and holy and deuoute ceremonies instituted of good holy fathers done prouoke and call vs hereunto DIS whether they do synne deadly that work on the
thou shalt so much the soner beare away yf thou shalt vnderstonde it shalt know both the summe or effecte also the ordre of the thynge D. Therfore I longe M. Herken than and take hede Credo in deuÌ„ patreÌ„ oiÌ„poteÌ„tem creatoreÌ„ celi terre D. Thereupon is all my mynde set M. ☞ I beleue on god the father almightie creatoure of heueÌ„ and of earth And on Iesu Chryst his onely sonne Et in Iesum ChristuÌ„ filiuÌ„ eius vnicuÌ„ dominuÌ„ nostruÌ„ qui coÌ„ceptus est de spiritu sctoÌ„ natus ex Maria virgene passus sub Poncio Pilato crucifixus mortuus et sepultê° desceÌ„dit ad in ferna tertia die resurrexiâ— a moâ—tuisâ— AsceÌ„dit ad câ—los sedet ad dextraÌ„ dei patris oiÌ„potentis Inde venturus est iudicare viuos eâ— mortuos Credo c. Roma ix Math. xii our lorde which was coÌ„ceiued by the holy ghost and borne of the virgine Marie And suffred vnder Ponce Pilat was crucyfied dede buried Went downe to helle the thyrde day rose agayne from death to lyfe Ascended to heuens and sitteth on the righte haÌ„d of god the father almighty From thence shall he come to iudge both the quyck the dede I beleue on the holy ghost I beleue the holy churche Catholyke the coÌ„munion of saynctê The forgyuenê of synnes the rysynge agayn of the flesche the lyfe euerlastynge Amen D. I here of you a breffe worde M. And thou seeste a mustarde sede Now thou perciuest I trow that there is but one god whiche name for all that coÌ„prehendeth thre persones that is to witte the father which onely is of none other the sone which was begotten of the father afore al tyme. The holy ghoste whiche ê“cedeth from them both DIS I perceyue MA. Let not mannes witte imagine here ony transytorie or bodyly thyng all thynges here are eternall vnspeakable and incomprehensyble to the vnderstondynge of whiche mannes reason is obscure and blynde and they are perceyuede oneleye by fayth They are thre distincte in propretes but they are al .iii. of one and the same substance or nature or of one essence which some men do suppose to be the more apte and mete worde They are of one almyghtines of one maieste of one wisdome and of one goodnes There is an order in the diuine trinite but none inequalyte There is in dede an ordre in this trinite but inequalyte there is vtterly in it none at all For none of them is posterioure to the other in tyme. Neyther is one of them inferyoure to annother in dignite The diuysyoÌ„ of the Crede The deite of them all thre is one they .iii. are one god Hereof ryseth the most generall and most perfyghte distinction of the Symbole into partesâ— The father sone are knitte to gether by the holye ghoste The father hath the fyrste place the sone hath the seconde the holy ghoste hath the thyrde whiche is the charyte or loue and a certayne vnspeakable bonde or knotte of theÌ„ bothe The father maketh all thynges the sonne restoreth thynges fallen and decayde the holy ghost worketh to gether with them bothe D. I vnderstoÌ„de you very well MA. But in the sonne because he alone toke vnto hym the nature of man his diuine nature beyng in no poynte mynyshed or chaÌ„ged though he be one ê‘sone yet is there many substaunces that is to witte the diuine substance In Christ â—â— but one ê‘son and yet thre substaunces which he hath all one the same with the father and the holy ghoste the soule of man and the body of man whiche lykewyse as he was borne very god of god his father so was he borne a very maÌ„ of a womaÌ„ his mother To hym doth the church cleue as the body of maÌ„ doth cleue to the heed And lykewyse as that diuine spirite dothe ioyne and knyt together the father the sonne The churche is the misticall bodye of Christ ioyned to hym as to her hede by the diuin spirite euen so doth the same spirite glue the churche vnto Christe with a secrete and faste bonde not able to be lowsed The mystycall body therfore of Christe occupieth the .iiii. parte of the symbole or crede There are other diuisyons of the Crede but this diuisyon shall shew some lyght to hym that is a begynner Now therefore reherâ—e thou the symbole agayn of thy parte DIS I shall with a good wyll ☞ Credo in Deum patrem omnâ—potentem conditorem celi eâ— terre The fyrste parte of the Crede I beleue on god the father almyghty maker of heuen and of erth MA. Here thou haste the fyrste portion DIS Et in Iesum Christum filium eius vnicum dominuÌ„ nostruÌ„ The seconde And on Iesu Christe his onely sone our lorde MA. Now arte thou entred into the .ii. parte of the symbol which teacheth the diuine nature of Christ wherof I tolde the before D. Qui conceptus est de spiritu sctoÌ„ naius ex Maria virgine Whiche was coÌ„ceyued by the holy ghost borne of Marie the virgine MA. Here thou hearest the very ê‘fyght nature of man in Christ shalt by by here the redeÌ„ption of mankynde DI. Passus sub Poncio Pilato crucifixus mortuus sepultus est Dyd suffre vnder Ponce Pilate was crucified deade buryed M. Thou hearest here besyde so many vndouted tokens declaryng hym to be a very man the meruaylouse battayle fygth of Chryst with the tyrauÌ„t the deuyll D. Descendit ad inferna He descended to the helle MA. Here thou hearest what that blessed soulle of Christe dyd at what tyme his deed body dyd reste in the sepulchre DI. Tertia die resurrexit a mortuis The thyrde day he rose from the deed M. Thou hereste here the victorie of the heed the hope of the meÌ„bres D. Ascendit ad celos He asceÌ„ded to the heueÌ„s M. Here thou hereste the triuÌ„phe of the victoriouse coÌ„querour D. Sedet ad dexteraÌ„ dei patris omnipoteÌ„tis He sytteth at the ryght hande of god the father almighty M. Mat. xxvâ—â—â— Here thou herest the euerlastyng insuperable monarchy or kyngdom of Christe to whome is geuen al power auctorite both in heuen earth D. Indeventurê° est iudicare viuos et mortuos From thence shall he come agayn to iudge the quycke the deed MA. Here thou herest his seconde comyng For at the former tyme he came in the humylyte â—ownes of the fleshe to be the sauyour of all meÌ„ Christes two coÌ„ynges after two soÌ„dry maners At the latter tyme he shal come in the glory of the father to iudge both good men wicked men to geue to euery man a reward according â—o his deseruingê Math. xvi The. iii. D. Credo in spirituÌ„ sctuÌ„m I beleue on the holy ghost M. Here thou hast the .iii. parte of the symbole or crede The. iiii DISC. ☞
a mynde of iÌ„finite vertu and power moste symple euerlastyng as whiche hathe ben afore all tymes and is nat chaunged in tyme. Of thys all myghty mynde thou knowest the whole worlde to haue ben created and created for mannes cause for god neyther hath nede of the world nor of man nor yet of any creature He is in hym selfe and of hym selfe moste perfyghte But because he is moste hyghly and perfyghtly good he wold nat be blessed hymselfe alone but hathe distributed of his beatitude and felicite vnto aungels and men to all creatures so farforthe as euery thyng is apte to receiue of the bountuosnes and liberalite of god How manye ways god hathe spoken to maâ— to geue to hym knowledg of hym selfe It was his wyl and pleasure to geue man knowledge of hymselfe speakynge to him in diuerse maners or facions Fyrst of all he spake after a certayne maner to mankynd whan by his sonne which is the worde of the father he dyd create of nought thys meruailouse frame of the worlde to the entente that of the worke we sholde gesse and make conâ—eture of the worker For suche a worke the fyrst speakyng by creation of the worlde coulde neyther man neyther yet auÌ„gel haue ben able to perfourme and finishe This was the fyrste degre or step to the knowledge of god Nexte after cam the lawe The seconde spekynge by the law writtenâ— the prophetes whiche dyd some what helpe the darknes and blindnes of maÌ„â—es mynd but it besydes that it was geuen to one nacion onely of the Iewes it dyd by figures and darke ridles shadowe god vnto vs preparyng the myndes of men to the lyghte of the gospell whiche by the sonne hathe shyned to vs. The philosophers abused the lyghte of nature to pryde And the lawe to the moste parte of the Iewes was an occasion of greater impiety and synne The worlde was ful of ydolatry The Iewes were puffed vp with pryde thrughe a vayne persuasion of ryghtuosnes Syâ—ne did raygne at large vnponyshed in the world whils the moste parte of men dyd folowe the fyrste pareâ—tes of mankynde but here the mercy of god dyd shewe forthe it selfe Psal. 14 4. ☞ whiche passeth surmounteth all his workes He dyd vouchesafe to waxe more nere and more familierly knowne vnto vs by the same soÌ„ne The thyrde speakynge by his owne son in the nature of mankynd that at the leaste wyse by the reason hereof we sholde be drawne to the louynge of him agayne being prouoked therunto by so many and so maruailouse benefightes He had created vs whan we were nothynge He wolde also restore vs. Whan we were forlorne for it had ben better neuer to haue ben created thaÌ„ after our crâ—acion to haue perished ben vtterly forlorne After the worlde meruailously created after the lawe geuen by god after the prophetes inspired with the spirite of god he sente hys onely sonne beynge made mâ—n that at the leaste wyse we men sholde loue hym beynge also a man And he sente hym nat to be a reuenger or ponysher but to be a sauioure by whose death he myght call vs agayn to lyfe what could the vnmesurable charite and loue of god haue done more than this He hathe shewed hymselfe palpable after a certayne maner vnto vs he hath also geuen hymselfe to deth as farre forth as he myght to th ende that he myghte restore vs to true helthe saluation God shewed his almighty power in the creatioÌ„ of the worlde his wisdome iÌ„ the redeÌ„ption of man He declared his almighty power cheffly in the creation of the worlde Nowe he hathe declared his vnmesurable mercy and his inscrutable wisdome his mercy in that he frely without ony deseruynge of our parte hath redemed vs. His wisdome in that he hath after suche forme and maner redemed vs. Therefore what excuse is there nowe lefte or what cauyllation can ony man lay forthe for hymselffe yf he do not regarde but do despise this so wonderfull goodnes of god This parte doth the Crede now teache Et in Iesum Christum filium eius vâ—â—cuÌ„ dominum nostrum id est And in Iesu Christe his onely sonne our lorde DISC. Why hath it sygnyfyed marked forth the persone of our redemer by these names MAG Ueryly for thentente to declare that the seconde persone which toke fleshe vpon hym is verye man of his mother and very god of god DIS Howe so MAG There are some which do wene that Iesus is the name of the godhed Christe a name of the humane nature and they seme to be moued and broughte to this opinion by the reason that in the Hebrue tonge Iesus is as muche to say as a sauyoure And Christê° as muche to say as anoynted Now no man can geue euerlastyng helthe and saluation saue onelye god And anoyntynge doth sygnyfie spirituall grace whiche chaunceth not but onely to man but in very dede bothe these wordes or names do belonge to the humayne nature Iesus For Iesus is a propre name of a singulare persone that is to witte of that man whiche alone of all meÌ„ was borne of a virgine whome saiÌ„t Iohan shewed poynted with his fynger that they sholde not receyue or embrace ony other man for the very redemer Ioan. i. ☞ Beholde sayth he the lambe of god Christe Christus is a name either of kyngdome or of prestehode For amonge the Iewes bothe prestes and kynges were anoynted with holy oyntemente and they of bothe sortes because of honoure were called Christi Nowe bothe these tytles or names are agreynge to Christe whiche is called Psal. c. ix Christe is bothe a preste and a kynge anointed not with outwarde corporall oile but with the fullnes of the diuine spirit a preste accordynge to the ordre of Melchisedech and whiche as a preste dyd offre hym selfe a very vnspotted lambe vpon the aultare of the crosse for the helthe and saluation of the worlde and whiche also as a kynge apperynge to his disciples after his resurrection sayde lyke a kynge vnto them ☞ To me is geuen all power and auctorite in heuen and in earth Mat. xxviii Neither dyd he refuse disallow the speche of the theffe knowledgynge and confessynge hym to be a kynge by these wordes Luce. xxiii ☞ Lorde remembre me whan thou shalte be commen into thy kyngdome How be it our lord was neuer anoynted with outward and bodylye oyle soo as Aaron was in the .xxix. cha of Exod or as kyng Saule was in the fyrste booke of kynges the .x. chapitoureâ— But this was he whome god hathe singularlye anoynted with the fullnesse of his spirite Iesus Howe be it by this worde or name of Iesu besydes that it doth betoken a singulare persone called to remeÌ„braunce the figure of the olde testamente Iosue figured Christe For that Iesus name dyd figure and represente â—esu the redemer Deute xxxi Moyses by whome is figured and
betokened ceremonies was not able to brynge the people of Israel into the londe of promisse or beheste But Iesus the capitayne that succeded hym broughte them into the sayde londe For there is none entrie or comynge to true felycyte but by faythe and grace whiche Iesus the sonne of a virgine hathe broughte offred to all men In this worde or name Christus Christ which in the gospelles and in the episteles of the Aposteles is often tymes repeted and inculked there is vpbrayded to the Iewes theyr folyshe and obstinate incredulyte and vnbeleffe whiche yet vntyll this daye do loke wayte after theyr Messias Ioan. x. For hym whome the latyn men do call vnctum anoynted the grekes do call Christū the Hebrues do cal Messiam And they do wayte after a kynge plentuosly appoynted with riches with armies or hostes of men and with other worldly aydes whiche may restore the nation or people of the Iewes beynge nowe reiected refused euerywhere outlawed into lyberty kyngdome And with this vayne hope that wretched nation doth cōforte theyr calamite that they are ī But the christē faythe doth teache vs that this is truly that onely Messias in the olde tyme promised of the prophetes by whome not onely one nation but through out the hole worlde as many as be true Iewes that is to saye as many as do professe the name of Christe be cyrcuncysed in herte sholde be not by bodyly weapons but by his owne blode delyuered frō the tyrannie of the deuyll and all theyr synnes cleane forgeuen sholde be restored vnto true lyberty in cōclusion by hym sholde be chosen made coinherytoures and partetakers with hym of the heuenly kyngdome Iesus This word Iesus is therfore expressed that there sholde be none erroure or mistakynge in the persone this name Christ is added put to lest ony man folowynge the Iewes Christe sholde looke for another Messias or another redemer He hathe comen ones for all He hathe ones for all perfourmed and finished that singulare and wonderfull sacryfice with the misticall cōmemoration and memoriall of whiche sacrifyce he wolde vs to be nouryshed strengthed vntyll he come agayn the seconde tyme not to be than a redemer but a iudge and a rewarder Fyrste therfore it hathe shewed to vs that verye man so wonderfull whiche was eternalle appoynted for this purpose that by hym the worlde sholde be redemed Anone after it shewethe to vs in the same verye god in these wordes filium eius vnicū dominum nostrum that is to saye his onely sonne our lorde For of god nothynge is proprelye begotten but god lykewise as of man accordynge to the course of nature nothynge is begotten but onely man DIS But the scripture doth oftentymes call good and vertuose men the sonnes of god MAG And for that cause is added here this worde vnicum or vnigenitū that is to say onely or onely begotten to separat this sonne of god by nature frō the sonnes whiche are called to the honoure of this name by the grace of adoption DIS Is it not lawfull to call Christ as touchyng the nature whiche he hath taken vpon hym the sōne of adoption MAG It is a more religiouse godly thynge to abstayne from suche tytles leste we mighte geue some holde to the Arrianes He is adopted whiche was not sonne before lykewise as we which by nature are borne the chyldrē of wrathe and displeasure by faythe in Christ Iesu are made the sonnes of god But Christe was eternally the sonne of god but after that he was conceyued by the holy ghoste his blessed soule was forthe with created full of all heuenly grace But all thoughe our Lorde was twies borne ones of his Father without tyme and afore all tyme and agayn of his mother a virgine in the tyme afore appoynted of god yet are there not two sonnes but onely one son and not another sōne but the same otherwise borne He was conceyued of the substaunce of the virgine that we sholde acknowledge the veryte of the humane nature But he was conceyued without mannes worke or helpe by the holy ghoste and that he was borne his mothers virginite not violated or appayred it was the prerogatyue of dygnyte DISE why is here added Dominum nostrū that is to saye our lorde MAGISTER with this name Lorde the holy scriptures do oftentymes honoure hym and namely the scriptures of the newe testamente why Christe is called our lorde In that he was god of god he was lorde of all the world and that not another sondry lorde from the father lykewise as he is not a sondry god from the father But after a certayne specyal and peculiar maner he is called the lorde of the electe and chosen whom he hathe wonne and delyuered from the dominiō of Satan and hathe made them to hym a people of acquisition i. Petri. ii For who so euer cōmitteth synne he makethe hymselfe seruaunte or bondeman to synne by synne Satan obtayneth tyranny Ioan. 8. Therfore the symbole admonesheth and teacheth vs that the dominion or lordeshippe is translated frō this moste cruell tyraunte vnto Iesus Christ farre most gentle and mercyfull lorde And by this title the scriptures of the newe testamēt do oftentymes betoken and signifie the sonne of god shewenge to whome they doo dedycate them selues hole whiche do receyue baptisme and to whose commaundementes they oughte afterwardes to obay all theyr lyfe tyme without ony resistence or grudgynge and vnder whose defence and protection they may be sure lyue quietly without ony feare Ioan. x◠☞ For nomā is able to take from hym ony thynge that he possesseth or hathe in his kepynge DIS The name of a lorde how is it agreynge to Christe as touchynge to his diuyne nature or as touchynge to his humayne nature or as touchynge to bothe natures MA. Forsoth as touchynge to both natures but not after one maner As touchynge to his diuine nature he was lorde of all thynges from the begynnynge of the world but as touchynge to the humayne nature whiche he toke vnto hym he deserued by deathe and rebuke or dyshonoure to entre into glory Philipens ii ☞ And a name was geuen to hym whiche is aboue all names that in the name of Iesu euery knee sholde bowe it selfe bothe of heuenly thynges of earthely thynges of thynges vnder earth DIS Is he than as he is man the lorde of Aungelles MAG ye veryly and of deuyls also DIS To whether substantiue is this nowne adiectiue vnicum id est onely referred to the worde filium sōne that goeth before or els to the word dominum lorde that folowethe MAG This adiectiue is sete doutfully betwen bothe those substātiues because it may agree with bothe For as he is the only sonne by nature so is he the only lorde of all thynges created Howe be it yet it is better to referre thys adiectiue to the worde
a season that he myghte purchace and obtayne the blessynge of god for vs. It dyd also pertayne and belonge to the faythe and credence of the historie that he sholde dye condemned by open iudgemente and that he sholde geue vp the ghoste a hyghe vpon the crosse leste onye man myghte els suspecte and mysdeme either that it was no very deathe orels that another man hade ben putte in Christes stede Laste of all it was conueniente that he sholde dye on hyghe with his armes stretched out abrode whiche for his vnspeakable charite dyd couete to embrace all men and wylled all men to be saued lykewyse as he sygnyfienge the kynde maner of his death to his discâ—ples sayde Ioan. xiâ— WhaÌ„ I shal be lyfted vp froÌ„ earth I wyl drawe all thyngê vnto myne owneselfe And I tolde the gaue the knowledg also here to fore that the lorde came into the worlde not onely to clense vs from our synnes For what causes our lorde came in to the worlâ—e but also bothe to shewe vs the waye by which we must come to eternall glorye and also to geue streÌ„gth to our weaknes by reason of which we are prone redy to fall agayne into synnes also are to eble to beare either ê“sperite or aduersite but with the one that is to witte with prosperite we are corrupted made wanton and proude and with the other we are dismaide mated and stricken into heuinesse and despayre For who so euer with ful fayth and trust setteth his tyes stedfastlye vpon Christe fastened on the crosse that persone as he is afrayde soo ofte in a certayne maner to crucify Christe agayn as he doth coÌ„mitte those thynges for the washynge awaye of whiche he suffred death who soo euer doth coÌ„mitte those synnes from whiche Chryste dyed to make vs free doth after a certayne maner crucifie Christe agayne euen so scasely is there ony man so feble weake mynded but that he doth more pacieÌ„tly with more quiete mynde suffre the afflictioÌ„s of this worlde whan he doth considre recken in his mynde howe many thynges he hathe suffred for vs which was free froÌ„ all inflection of synne And who can be founde so vngentle vnkynde that he wyl not loue hym agayn whiche dyd so fyrste loue hym and with so great benefyghtes prouoke hym to loue agayn Brefflye all the philosophie wisdome all the solace coÌ„forth al the strength of a christeÌ„ mynd is iÌ„ the crosse of Chrst. But the consyderation of these matters belongeth not to this businesse whiche we nowe purpose and haue in hande DIS why wold he hange in the middes betwen two theues MAG To shewe that euen to malefactours and synnefull persones there is hope of saluation in the myddes of theyr vere ponishementes yf they wyll beseche desire sorowfully the mercy of Christ. DI. Why wolde he not that his legges shold be brokend MAG Num. ix Because it was so darkely prophecied before you shall breake no bone of it DI. ye but these thynges were not so don because it was prophecied and sayde before that they shold be don after such maner but therefore were they sayde before because god had so eternally ordayned and perfixed that they sholde be don in suche wyse MA. Thou doest very well a righte to thynke that there was nothynge don in Christe without skylle or by fortune and chaunce but that all thynges were done by the decre ordinaunce of eternall god But yet the scripture dothe otherwhiles speake after this maner vt implerentur scripture id est that the scriptures sholde be fulfylled How this coÌ„iunctioÌ„ vt is taken other whiles in the scripture But in this maner of speakyng the coniunction vt id est that dothe nat betoken the ende and finall cause but that that foloweth cometh to passe and the proffe of the thyng The scripture wente before the proffe or perfourmaunce dyd folowe and cam after And it was very semely and conuenieÌ„t that that moste sacred and blessed body of Christe shold haue no maner faughte or deformite that is to witte none vnperfighte membre lame or croked lykewise as it is beleued that our bodies shall nat haue in the generall resurrection To cause beleffe of his resurrection the printes and tokens of the fyue woundes were sufficiente whiche as it were certayne preciouse stones do nat disfigure that blessed body but do beautify and anorne it And for the same purpose he wolde naâ— that his body sholde corrupte putrify in the graue Ioannis .xix. He dyed and gaue vp the ghoste afore it cam to the breakyng of the legges and he rose agayne afore that the deade body was corrupted These thyngê do so coÌ„mende the dignite of hym that they do not let or hyndre the verite of his nature D Why wold Ioannis .xix. he be layde vp into a newe graue in which neuer ony man had ben layde as yet and besydes that cutte or hewde out of the naturall stronge roche of stone whi Christe wolde be buried in a new sepulchre MA. This thynge dyd make partely for the dignite of Christe and partelye for the fayth and credence of the history But in euery one of these thynges are hydde greate mysteryes whiche thou shalte than here whan thou hast layde awaye thyne infauncie i. Cor. iii. Nowe we do offre mylke vnto the as to an infauÌ„te or yonge babe D. Seynge that this history is coÌ„firmed estableshed by so many argumeÌ„tes haue there ben ony meÌ„ whiche dyd dowte of the trouth MA. The Iewes do graunte coÌ„fesse that Iesus was crucified verye matter in dede The Iewes but they do denye that he was crucified for the saluatioÌ„ of the worlde There haue ben also certayne christeÌ„ men which do ê“fesse that Christe dyd verily suffre in his humanite that for the helth of the worlde but the same did supose raither thaÌ„ fastly affirme that lykewise as he suffred in his body here vpon earth for lyue meÌ„ euen so his soule dyd suffre iÌ„ helle for the soulê that were kepte holdeÌ„ there agayne that after his resurrection he was crucified or shal be crucified in the ayer for the spretes of the ayer Basilides Basilides a maÌ„ full of pytye god knoweth doth deny that Christe hymselfe was fastened on the crosse Luce. xxiii but he sayth that one Simon of Cyrene was hanged vp in his stede whiche was compelled to be Christes vicare in bearyng of his crosse But yf it were soo that an other man was crucified in his stede than dyd he hymselfe neither dye neither ryse agayne neither dyd he redeme vs with his owne deathe But these are but the dreames and fonde fantasies of maÌ„nes mynde The scripture dothe moste manifestlye teache vs that Christe hath not suffred but ones for all that he died vpoÌ„ the crosse vnder PoÌ„ce Pilate that he died not for ony other creatures saue onely
for the redeÌ„ptioÌ„ of mankynde Saynte Paule sayth playnly ☞ Christe risynge ones from deathe Rom. vi diethe no more deathe hathe power no longer ouer hym And that he diede as touchynge to synne he died but ones for euer but as touchyng to that he lyueth he lyueth to god Peter cryeth i. Petri. iii. Christe dyed ones for our synnes Thou hereste here expresselye that he died ones Thou hereste that he rose agayne and that he shal dye no more and doest thou say that he died not hymselfe but that another maÌ„ was brought in in his stede and was his vicare in suffrynge deathe lykewise as it is redde in poetes fables that in the ilonde called Aulis a whight hynde was conuayde in in the stede of Iphigenia which sholde haue ben slayn in sacryfyce And dothe another of you crucifie his soule agayne in helle And another agayne of you crucyfye whole Christe agayn in the ayer Thou hearest the prince of Apostles cryenge openly i. Petri. ii Christ suffred for vs and wylt thou o Iewe that his death dothe not proufighte or auayle onye man Lette vs nowe procede to other thynges DIS It foloweth he wente downe to helle MAG This is the article which as I sayde before Cipriane sayth not to be hade in the Romane symbole no neither yet to be added in the churches of the Easte ye and moreouer although the symbole of the synode holden at Nice or of the Synode holden at Constantinople is none other thyng than a declaration of this symbole yet is there not there neither so much as ony thiÌ„ge that is correspondeÌ„t to this particle Finally the very incoÌ„â—innite vnhaÌ„dsome ioyniÌ„ge or hangynge togeder of the speche oration is an euidente argument that it is a percell thruste in amoÌ„ge the other articles by some other man These wordes The article descendit ad inferna was no percelle of the Crede at the fyrste makynge of it sepultus est id est was buried do belonge to the body which layde aslepe by death doth ryse agayn that is doth as it were waken from slepe But these wordes desceÌ„dit ad inferos .i. he went downe to helle they do referre vnto the soule which neither was buried neither dyd rise agayn but beyng departed soÌ„dried for a tyme shortly after retourned agayn into the deade body Whether saiÌ„t Thomas of Aquine dyd adde this particle I am somewhat in doute There is a certayne suspitioÌ„ that it shold be added of some othere man at the leaste by this argument for that it is not in the mete place For whaÌ„ he doth make the thyrde article of the resurrectioÌ„ he maketh the 4. article of the goynge downe to helle excepte peradueÌ„ture he meante this that Christe after that he was rysen agayne from death to lyfe went downe in body and soule to hell Another litle worke whiche goeth abrode bearynge the title of saynt Thomas vpoÌ„ the symbole doth interprete and declare the contrary here of and doth vse also a coÌ„trary order for there the goynge down to hell goeth before the resurrectioÌ„ how be it this sayde opuscle although it be a clarkely and an holy worke yet it semeth not to be the worke of Thomas of Aquine DI. Why was not this particle added or put to why this article was lefâ— out â—A Because the fathers of olde tyme dyd with great relygyon and feare take hede and beware that they wold not affirme ony thynge namely in the crede whiche were not expressed in the holye scriptures of both testamentes Nowe suche maner articles are all the other onely this one excepted DI. Howe thaÌ„ durste they that came after be so bolde to adde it MA. Because they semed to themselfes that they hadde gathered this euidently enough of the holy scriptures diligently boulted and examined to the which they do adde some reasones also not those verily moste stronge and inuiÌ„cible but yet not vtterly vnprobale They do aledge and brynge forth these authorites of the psalmes Psal. xxi Et in puluerem mortis deduxisti me .i. And thou hast brought me into the duste of deathe And Psal. xxix Que vtilitas in sanguine meo duÌ„ descendo in corruptionem .i. what proufighte is there in my bloude whils I do go downe into corruption And agayn Descendi in limuÌ„ profundi et non est substantia Psal. lxviii And that also Domine eduxisti ab inferno animâ—m meam saluasti me a desâ—endentibus in lacum that is to say Lorde thou haste broughte forthe my soule froÌ„ hell thou hast saued me froÌ„ the noumbre of them that go downe into the pitte Psal. xv And that also Non derelinques animaÌ„ meam in inferno .i. Thou shalte nat leue my soule in hell Actes .ii Whiche testimony Peter in the Actes dothe teache to haue ben prophecied afore of Christ nat of Dauid Psal. lxxxvii so as the Iewes dyd interprete it The alledge also this texte Eruiste animam meam ex inferno inferiori .i. Thou haste delyuered my soule from the nether more hell Agayn this texte estimatus sum cum descendentibus in lacum factus sum sicut homo sine adiutorio inter mortos liber id est I was reputed amonge men goynge downe into a pytte I was made as a man without helpe among deade meÌ„ free and at lybertie Also that texte of Oseâ— the prophet ☞ Osâ—e xiii O mors ero mors tua et morsus tuus inferne that is to say O death I wyll be thy deathe and I shall be thy bytte o helle They brynge forth also of the gospell of Mathue the wordes of sayncte Iohan Baptist ☞ Arte thou he which shalte come Math. â—â— or shall we wayte after another for this speche some meÌ„ do interprete of Chistes goyng downe to hell They aledge also that texte of the Epistle oâ— Peter Christ was mortified and killed in dede as touchynge to his fleshe i. Pet. iii. but was quickened in spirte in which spirite he went also preached to the spirites that were in prisoÌ„ They alledge also of the .xxiiii. chapitoure of Ecclesiastici that whiche was spokeÌ„ and sayde vnder the persone of wisdome ☞ Penetrabo inferiores partes terre et inspiciam omnes dormientes et illuminabo omnes sperantes in domino id est I shall entre into the lower partes of the earth I wyll loke vpon all them that slepe I wyl lyghten all them that hope and truste in the lorde And many other lyke places of scripture But there is none of all these authorites that may constrayne hym that lyste to ihwarâ—e and fynde cauyllations to beleue that the soule of Christe wente downe by it selfe personalâ—ye to helle or as they call it to lymbum For the scripture dothe oftentymes call deathe and the graue by â—his name inferos whiche same worde is englysshed other whiles helle as for exaumple in the .xliiii. chapitoure of Genesis
it to be expedient for me if not that which he shall gyue me for this daÌ„mage and losse is better than all wares Another man is payned and oppressed with sycknes and sendeth for an inchaunter the vertuose man saythe He is my lorde he is my father let hym scourge me euen as it shall please hymselfe so that he wyll acknowlege me for one of his sonnes and inheritoures of eternall felicite Breflye that man feareth but smally what so euer fearfull thyng is in this lyfe which doth truely feare hym that maye whan he is offended and displeased Math. x. send both body and soule into hellfyre He doth but lyghtly and smally hope for the commodites of this worlde whiche doth consydre and remembre that god after this transitorye and brefe lyfe doth promyse lyfe eternall And who is so madde that he wyll despyse or proudely disdayne any man if he do considre that hymselfe whole is lesse in comparison vnto that vnspeakeable magesty of god than is a gnatte in comparison to an elephant Or how can he despyse that man as vyle whom Christe no foolyshe merchaunt hathe vouchesafed to raunsome bye agayne with his owne bloude If it be a gaye and an excellent thyng to haue the beneuolence and fauoure of a prynce this is the prynce of princes If it be a dauÌ„gerouse thyng to runne into the displeasure wrath of a kyng this is the kyng of kynges and lord of all lordes Apo. xix Many men are sadde and heuye for that they are commen of a lowe a pore stocke or kyndred but fayth comforteth them agayn tellyng them that those men are truely noble gentlemen whome god dothe acknowledge for his sonnes and heyres of whome he is gladde to be called father Other agayne are made proude hyghmynded by the reason of theyr noble worshypfull auncesters but faythe shewethe them that there is one commune father of all men afore whome there is no dyfference betwen a prynce a page betwen a pore man a rych man betwen a bonde man a free man The more that euerye man is for vertuose lyuynge accepted in fauoure with hym the more noble the more myghty the more ryche he is This onely lord doth Christe shewe vnto vs whome we sholde worthily feare This onely father he doth shew to vs whome we sholde loue whome without any resystence gyueng many wordes agayn we sholde obey whome as sonnes not bastarde or goynge out of kynde we sholde countrefayte and folowe Be you saith Christ perfyte lykewyse as your heuenly father is perfyte Math. v. whiche causeth his sonne to ryse vpon bothe good and badde folke sendeth downe rayne both vpon the ryghtuose vnrightuose Those men that haue abundaunce and plentye of the coÌ„modites of this world as ryches honours nobilite power beaulty suche other thynges whiche are wonte to cause the mynde to swell and ware proude to them theyr pryde is anone tourned into feare if they do consydre to what lorde they are detâ—ers for all these thynges in whose handes power it lyeth whan so euer he lyste to take away froÌ„ vnkynd persones what so euer thynge he hath gyuen to kynde persons to whome they do know that accoÌ„ptes must be gyuen of euery particulare thyng and of whome they maye here forthwith these wordes * why or wherof art thou proude thou that arte noughte but earthe aâ—d asches Why art thou so ioly and makest thou it so gaye with other byrdes fethers Why dareste thou despyse thy neyghboure as a vyle caytyfe which hath the same father and the same lord that thy selfe hast Why dost thou disdayne hym as a bondeman seynge that he is redemed and boughte with the same pryce for whiche thyselfe was raunsomed Why settest thou lyght by hym and despysest hym as pore of whom the father hath care and mynde which is the lord of all thynges Were they pore men to whome the Apostle wryteth i. Cor. iii. Al thynges are yours you are Christes owne Why doeste thou set hym at nought as pore which is ascribed and called to the inheritaunce of the eternall lyfe as wel as thyselfe yea and which peradueÌ„ture shall in this poynte be preferred haue preeminence afore the For in the gospell it is sayd agaynst ryche men of the pore men Lucâ— xvi that they may receyue you into theyr euerlastynge tabernacles or dwellynge places He whome thou kepeste vndre as a bondemaÌ„ is thy felow seruaunt He whome thou despysest as vyle borne is thy brother he whome thou regardest not as beynge pore and frendeles hath aungelles minystrynge and doyng seruice to hym Thou beyng proude of the palace doste mocke and skorne the vyle homelye cotage of the pore man but for that pore man the coÌ„mune father of you both hath buylded the palace of the whole worlde for his cause do the startes shyne for his cause do the celestial spheres or circles moue and tourne rounde for his cause dothe the earth bryng forth her frutes as wel as for the. After this maner hath one the same faythe caused and broughte to passe that neyther the prosperite of this worlde can cause vs to be wanton and proude neyther â—â—uersite can make vs to despayre And who so euer dothe beleue that there is a god gouernynge all thynges that man beleueth that he is more present to eche one of vs than any man is present to hymselfe and that he doth more exactely and perfytly see and beholde the secrete corners of our harte than we do at none dayes see any body beyng set afore our eyes How than can it be but that man whether he be in darkenes or els in lyght or whether he be alone or els with many in company shall with much drede and muche reuerence so ordre his workes dedes leste there myght be any thynge that sholde offende and dysplease the eyes of his father and lord and also his iudge The whole world is the teÌ„ple of god This whole worlde is the temple of god in whiche he sytteth as hede and ruler If than it be so that we are ashamed in a temple of sâ—one to do any thynge vnhonest or vnsemely with how much more reuerence and drede oughte we to occupye our selfe in this temple There are dyuerse and sondrye dartes and weapons wherwith that tyraunte the dyuell goeth about to wounde vs but agaynst them all this onely shelde is sufficient * Credo in deum I beleue in god If he do stryke at the with the darte of pryde Pryde caste forth agaynste hym the shelde I beleue in god whiche howe greatly he dothe hate proude myndes he hath declared in Lucifer If he doth prycke the with wrathe to vengeaunce make aunswere wrathe I beleue in god whiche hath reserued and kept to hymselfe the auctorite and ryghte of doynge vengeaunce saying Rom. xii Deute xxxii Enuye Uengeaunce or ponyshement is myn and